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Muhammed
and Islam
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Page 21
A similar process may be noted in Egypt. The year 699, when the Arab language was rendered obligatory in public use, marks the final end of Greek and Egyptian literatures on Egyptian soil. After that date we have the era of translation of Coptic works into Arabic.
The relations established between the Arabs and the population of Syria, Palestine, and Egypt differed greatly from those created in North Africa, in the territories of modern Tripoli, Tunis, Algeria, and Morocco. In Syria, Palestine, and Egypt the Arabs did not meet any strong resistance on the part of the population, but rather commanded the support and sympathy of the conquered people. In response the Arabs treated their new subjects with great tolerance. With a few exceptions, they left the Christians their temples and the right to perform religious services, demanding in return only the regular payment of a definite tax and the assured political loyalty of the Christians to the Arabian rulers. Jerusalem, as one of the most revered places of Christendom, remained open to pilgrims who came to Palestine from distant points of western Europe to worship at the holy places. Jerusalem still kept its hostelries and hospitals for these pilgrims. It must also be remembered that in Syria, Palestine, and Egypt the Arabs came in contact with Byzantine civilization, and that influence soon became apparent among the conquerors. Briefly, in Syria and Palestine the conquerors and the conquered established peaceful relations which lasted for a considerable period of time. Somewhat less satisfactory was the state of affairs in Egypt; but even there the attitude to the Christians was quite tolerant, at least during the early years of the Arabian sway.
A History of the Byzantine Empire - Table of Contents
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Reference address : https://www.ellopos.net/elpenor/vasilief/muhammed-islam.asp?pg=21
